Bilangan 16:5
Konteks16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person 1 to approach him; the person he has chosen he will cause to approach him.
Mazmur 1:6
Konteks1:6 Certainly 2 the Lord guards the way of the godly, 3
but the way of the wicked ends in destruction. 4
Mazmur 37:18
Konteks37:18 The Lord watches over the innocent day by day 5
and they possess a permanent inheritance. 6
Mazmur 37:28
Konteks37:28 For the Lord promotes 7 justice,
and never abandons 8 his faithful followers.
They are permanently secure, 9
but the children 10 of evil men are wiped out. 11
Nahum 1:7
Konteksindeed, 13 he is a fortress 14 in time of distress, 15
and he protects 16 those who seek refuge 17 in him.
Matius 7:23
Konteks7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 18
Lukas 13:27
Konteks13:27 But 19 he will reply, 20 ‘I don’t know where you come from! 21 Go away from me, all you evildoers!’ 22
Yohanes 10:14
Konteks10:14 “I am the good shepherd. I 23 know my own 24 and my own know me –
Yohanes 10:27-30
Konteks10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give 25 them eternal life, and they will never perish; 26 no one will snatch 27 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 28 and no one can snatch 29 them from my Father’s hand. 10:30 The Father and I 30 are one.” 31
Yohanes 13:18
Konteks13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, 32 ‘The one who eats my bread 33 has turned against me.’ 34
Roma 8:28
Konteks8:28 And we know that all things work together 35 for good for those who love God, who are called according to his purpose,
Roma 11:2
Konteks11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?
Roma 11:1
Konteks11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.
Kolose 1:3
Konteks1:3 We always 36 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
Galatia 4:9
Konteks4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless 37 basic forces? 38 Do you want to be enslaved to them all over again? 39
Wahyu 17:8
Konteks17:8 The beast you saw was, and is not, but is about to come up from the abyss 40 and then go to destruction. The 41 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 42 the beast was, and is not, but is to come.
[1:6] 2 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 3 tn Heb “the
[1:6] 4 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[37:18] 5 tn Heb “the
[37:18] 6 tn Heb “and their inheritance is forever.”
[37:28] 7 tn Heb “loves.” The verb “loves” is here metonymic; the
[37:28] 8 tn The imperfect verbal form draws attention to this generalizing statement.
[37:28] 9 tn Or “protected forever.”
[37:28] 10 tn Or “offspring”; Heb “seed.”
[37:28] 11 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
[1:7] 12 tn The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English versions reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: “Yahweh is better than a fortress” (NJB); “The
[1:7] 13 tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the
[1:7] 14 tc Some ancient versions read, “The
[1:7] 15 sn The phrase “time of distress” (בְּיוֹם צָרָה) refers to situations in which God’s people are oppressed by enemy armies (Isa 33:2; Jer 14:8; 15:11; 16:19; Obad 12; Pss 20:2; 37:39). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib’s devastating invasion in 701
[1:7] 16 tn Heb “he knows” or “he recognizes.” The basic meaning of the verb יָדַע (yada’) is “to know,” but it may denote “to take care of someone” or “to protect” (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as “know” here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance “protect” (NRSV, NIV [which reads “cares for”]). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: “May the king my lord know [= protect] me” (yi-da-an-ni; EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, “As he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= “protect”] only you, Alaksandus” (see H. B. Huffmon, “The Treaty Background of Hebrew YADA`,” BASOR 181 (1966): 31-37; idem, “A Further Note on the Treaty Background of Hebrew YADA`,” BASOR 184 (1966): 36-38.
[1:7] 17 tn Or “those who trust in him” (NIV); NAB “those who have recourse to him.”
[7:23] 18 tn Grk “workers of lawlessness.”
[13:27] 19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 20 tc Most
[13:27] tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
[13:27] 21 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
[13:27] 22 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[10:14] 23 tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:14] 24 tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
[10:28] 25 tn Grk “And I give.”
[10:28] 26 tn Or “will never die” or “will never be lost.”
[10:28] 27 tn Or “no one will seize.”
[10:29] 28 tn Or “is superior to all.”
[10:29] 29 tn Or “no one can seize.”
[10:30] 30 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 31 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
[13:18] 32 tn Grk “But so that the scripture may be fulfilled.”
[13:18] 33 tn Or “The one who shares my food.”
[13:18] 34 tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.
[13:18] sn A quotation from Ps 41:9.
[8:28] 35 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
[1:3] 36 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
[4:9] 37 tn Or “useless.” See L&N 65.16.
[4:9] 38 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 39 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
[17:8] 40 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 41 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 42 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).